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# l0"`@@ @@@B@BK: 3 T x, : ha:  0B $ ZD"B@B@B: 8 p  g p : h7B % ZD"B@B@B:  /  /: h64 &  `#"l@@@@@@B?@B: 3 P x, .: h8:  4 '  `#"l@@@@@@B?@B:  P  .: h9:  B ( ZD"B@B@B:  K-  K-: h:4 )  `#"l@@@@@@B?@B: 3 P x, .: h>:  B * ZD"B@B@B:  ^*  ^*: h?B + ZD"B@B@B:    : h@4 ,  `#"l@@@@@@B?@B:  P  .: hE:  H -  hAs"?@`@@@KVfff ?f@B:  T g ~: hDCHNKINK ?TEXTTEXT7STSHSTSH9STSHSTSH9STSHSTSH:<FDPPFDPP<FDPPFDPP>FDPPFDPP@FDPPFDPPBFDPPFDPPDFDPPFDPPFFDPPFDPPHFDPPFDPPJFDPPFDPPLFDPCFDPCNFDPCFDPCPFDPCFDPCRFDPCFDPCTFDPCFDPCVFDPCFDPCX# #  Called to be & .. ourselves Introduction Who is called? What is vocation? How is it developed, experienced, tested and how should we responded? We are all called by God, identified and crystallised through baptism and confirmation. This course is designed to explore ways in which our calling is developed and focused both in particular tasks for us as individuals, and in the corporate calling of the whole Church. We are called to work for Christ, to serve him as members of the Church community, and to serve others in response to his teaching and command. In our own experience and lives we can consider what service means. What are the opportunities to serve the church and community in our own circumstances, and can we understand a vocation through these opportunities? Similarly we can examine the relationship of vocation to work, and consider whether there are different types of work which rank as  vocational , and what (if anything) that means for us. All of this, of course, is designed to give us a chance to recognise and affirm the call that God has for each of us, not necessarily to be priests or nuns or any of those  traditionally-vocational occupations, but through our membership of Christ s Church, in his service and in obedience to him. Session 1  Called to belong Belong to what? Belong to whom? How do we identify our membership or our relationship, and perhaps more fundamentally, who are we? How do we define our own identity? As part of the body of Christ, consider membership of an orchestra. We are not all destined to be soloists, neither are we discrete, vacuum-packed sealed units, but we are required to make a distinct contribution to be blended in harmony with others, to make music in the company of, and in the service of, yet even more people. The body of Christ, the Church to which we belong, is a community that is both  called and  sent . In it we are bidden by God, chosen by him through baptism, called by name at confirmation, and sent on our journey of faith to do His work in particular circumstances or in particular directions. 1.1 Vocation. How do we understand a sense of vocation? career or job  vocational training religious calling to specific ordination voluntary service personal commitment occupation & life style 1.2 Who calls, who responds? Call and Vocation. Consider the difference (no necessary distinction in the dictionary). Believe that our vocation is our response to a call. [Read 1 Samuel 3: vv. 1-10.] Who makes the call, and who encourages/amplifies/interprets? How do we perceive a call? What is our response, and who we do we go to for help? What resources can we draw on to respond to a call, and how do we identify the  required reaction ? 1.3 Relationships and communication Call and vocation are part of a dialogue between the caller and the called. What resources are available to encourage communication with God? Consider examples in the Bible  identify with people, roles or models. Communication through action  being, doing, reacting, responding Prayer, the primary vehicle for communication with God, to satisfy our need to find him and relate to him. Christ teaches us how to develop that primeval instinct through love and service. 1.4 Called to be Christians. This is where our journey of vocation starts. At Baptism we are identified by God and brought into membership of Christ s Church. At Confirmation we are called by name and invited to respond to our initial call by  confirming our belief in Christ. This underlines our willingness to belong to Him, to obey Him, and we are thus responding to his call to follow him and serve others. Consequently, all of us have a call and vocation that we must live out through our Christian lives. Read: 1 Peter 2: vv. 4-10 Matthew 28: vv. 16-20 1.5 Questions for reflection and discussion How do you view your own baptism and Confirmation in terms of being  called ? Very few are called to be someone like Samuel. How would you describe your sense of vocation in the Church at the beginning of this course? Does God seem to use one way of communicating with you more often than another? If so, why do you think this might be? How do you see your church-life fitting together with what you do the rest of the time at home, work, with familiy or voluntary work? Are they separate, or are they able to be integrated in some way? In Matthew 28 Jesus calls for the making of disciples. Is discipleship static or does it suggest something different? How do you view your own discipleship? Session 2  Call in the New Testament It was Paul who coined the title of last week s session,  Called to belong . In the opening to his letter to the Romans he tells the  Roman Christians  that he had been ordained to bring about the obedience of faith among the Gentiles, including them,  called to belong to Jesus Christ . [Romans 1:6] For this Session we turn to Paul s letters and the Acts of the Apostles to put into context the Call of God to Christians, to members of Christ s Church. 2.1 The formation of the Church. When was the Church formed? Maybe the Great Commission was its foundation; maybe it was the calling of the very first disciples; maybe it was the descent of the Holy Spirit as the enabler or facilitator that marks the birth of the Christian Church. Or was it the events of Easter Day, the very reason for everything that follows? The Great Commission [Matthew 28:16-20] sets out Christ s instructions to his disciples.  Commission is the work that the Church is required to carry out, but it also represents a delegation: Christ delegates the job of sharing the Good News to his disciples, yes, but he also delegates some of his authority, bidding them to work in the name of the Father and of the Son and of the Holy Spirit. At that time the concept of the Holy Spirit may have had a somewhat hazy significance to the new church builders. The concept was occasionally to found in the Old Testament, notably in the psalms and Isaiah, but what did it mean? Perhaps the best hint of its powers and gifts come through a recollection from Genesis that  the Spirit of God hovered over the waters [Genesis 1:2]. If it was God s Spirit, then its holiness can be established, and its presence at the very point of Creation must have given the disciples a good indication of its potential powers. Thus inspired and authorised, the disciples are next equipped. Pentecost arrives, and with it the gifts of the Holy Spirit. [Acts 2:1-9, 13-15]; [Joel 2:28-32]. This may be what we celebrate as the Church s birthday, for this is when the first disciples and evangelists are enabled to carry out Christ s Commission. To  make disciples of all nations , they needed to be able to talk to enquirers in their own language, and the most obvious and immediate gift from the Holy Spirit was the ability to speak in tongues. This was not some mad, manic  out-of-body experience, but the receiving of the gift of language, something we might appreciate today. 2.2 The calling by Christ of the first disciples. The Gospels contain various accounts of the calling of the disciples. The first chronological reference is the calling of Simon Peter and Andrew as recorded by Mark [1:16], and faithfully repeated by Matthew [4:18]. Both Luke [5: 1-10] and John [2: 35-42] also recall this pivotal event, although the circumstances are described somewhat differently. Thus Simon Peter and Andrew, quickly followed by James and John, are established as first-time Christians. John records that  the next day Jesus called Philip and Nathaniel, and so the gathering of the Twelve was under way, and is described by Mark [3:13-19], where they are all identified. Importantly, Mark records  that they might be with him (Jesus) and that he might send them out to preach and to have the authority to drive out demons . Their call is identified, validated, and authorised. 2.3 The disciples responses. How did the disciples respond to Christ? What evidence is there in the Gospels of their compliance? According to Mark s account the first disciples, Simon Peter and Andrew, along with James and John and Levi, all appear to have abandoned their current pursuits and followed Jesus immediately. But, time is a strange concept in the Scriptures& .! Did they suddenly go, out of the blue, or had they had some experience of his teaching already, had he showed them some of his charismatic power and character through miracles or other actions? John, at least, refers to an effective  introduction by John the Baptist [John 1:36] which at least prepared them for the presence of the Lamb of God. 2.4 Lessons from the Epistles. The writers of the Epistles tried to carry on the work that Christ had commanded them to do, and the letters are generally addressed to new churches, to groups of Christians established as a result of the apostles journeys through the Eastern Mediterranean. Specific references to a calling can be found in Paul s letters. For instance: In Romans he opens his letter with the declaration of authority by virtue of his calling by Christ, [1:5] which he extends to his readers as we noted earlier [1:6], but he also identifies an ongoing calling for the Christians in Rome called to be saints [1:7] Later, he enthuses that we are all more than conquerors  through him who loved us [8:37]. And that bold assertion comes from the fact the God has predestined us to be like his Son. Not merely pre-elected, but called, justified and glorified [8:29-30]. Our response is then set out in the following verses, culminating in the  more than conquerors speech. The confidence that if God is for us, who can be against us [8:31] cannot be ignored. In his first letter to the Corinthians, Paul repeats his assurance that Christ has called them into fellowship [1:9] to reinforce the vocation that the new Christians have found. This calling is further expounded in chapter 7 where Paul speaks, almost intimately, of the way and purpose of the Christian calling [7: 15-24]. Paul gives us thoughts for today, words which have been pertinent for nearly 2000 years. Did he fulfil his calling? 2.5 Questions for reflection and discussion When do you think the Church was  born ? How do you think the disciples may have felt waiting for the  Spirit to come ? Do you think they would have made the link to the Spirit in the Old Testament? How did God  call you to an active faith? Where there any significant  others who played a part, or was it just something between God and you? How would you have reacted to the physical call of Jesus to become his disciples? How does Christ s call to find expression in your life? What constitutes  success in the Christian life? Session 3  Called to  the God who calls  , or:  Called to let God be God Two alternative titles this week, but both identifying that we need to remember that God is that supreme authority to whom we pledge our lives through Christ. Who calls? Who responds? (recap 1.2) To identify God s call we need to recognise and acknowledge what is expected of us and what resources are provided for us to carry out God s work. Above all, we need to be able to listen, so that when we receive God s call we can hear it and react to it. 3.1 Understanding God, his power, his authority. God is not passive - sitting back and waiting for us to make the first move. He is pro-active rather than reactive, providing what we need for us to live in a developing relationship with Him. What is our relationship with God? Does being a Christian affect that relationship? [Read John 5: vv. 18-23] Christ upholds the supremacy of God, whilst at the same time explaining his relationship with Him. Christ s relationship with God as Father was heretical to the Jews, but it gives us a human understanding of the bond between them. We, too, are able to share that relationship, as  children of God . [See Genesis 2: vv.19-20; 1 John 3: 1; Matthew 5: 9.] Obedience is an important element of the parent-child relationship and it strengthens our perception of God s authority. Jesus taught this in the Sermon on the Mount [Matthew 5: v. 19], that righteousness is a pre-requisite for entry into the Kingdom of heaven, and understanding and obedience to God s word is a demonstration of righteousness. 3.2 God s plans for us God calls, we respond. [1 Samuel 3:10] Our work for him is what he demands of us, not what we invent or offer. God has plans for us, which embrace our life in response to his call. This tradition goes back to the time of Moses when God shared his plans for his chosen people through a series of covenants [e.g. Exodus 19: vv. 3-6]. The Prophets also witness to the pre-destination of God s purpose for us, [e.g. Isaiah 49: vv. 1-6]. Jesus teaches us that we are part of God s plan for his chosen nation, and a number of his parables indicate the duties that are required of us in obedience to God s will. Jesus also warns his disciples that they must be ever-ready to carry out God s will; the instruction will come at an unexpected time, part of a plan known only to God, yet they and we must be prepared. [Mark 13: vv.32-37]. What examples can we think of (with the benefit of hindsight) where God s plan became evident over time, or through some developing set of oddly-connected events? 3.3 God s gifts to us. What gives me greatest pleasure? What are my dreams? How are these fed by God s gifts? What are God s gifts? Pentecost primarily identified the important gift of language, but the Holy Spirit equips us in more diverse ways. [Read 1 Corinthians 12: vv.1-11] Organisation in Christ s Church must be similar to the organisation of any other enterprise; there has to be a breadth of talent, mixed in a complementary way so that, together, the team focuses on the common goal. The orchestra metaphor works again to illustrate the combination and importance of individual contributions and skills. How do we recognise our talents and skills? Mere modesty may often cloud an honest realisation of aptitude and ability, but an objective review may identify hidden depths. Are these innate, have we adopted or inherited them? Above all, are they God-given? Arguably, every skill is God-given, but we also need to consider the context in which they are developed. Is development, ambition and advancement, really part of God s plan, or propelled by personal motives? 3.4 Listening to God Joyce Huggett s book of this title demonstrates, through practical experience, ways in which we can listen to God and identify what he is calling us, individually, to do as part of His plan. She recognises that we have to learn to listen, for  listening and  hearing are not necessarily the same process, and we need to make an effort to attend. Environment plays a part, as well as an ability to  filter out what is not important, but this only comes with discretion and experience. Prayer time is a valuable medium for listening to God, and we may find it helpful to create special times and places of quiet to focus on listening to God. God also speaks through dreams and visions, and these can occur in the most unexpected circumstances. Be ready, be prepared to be surprised, and be prepared to hear God in unusual places Remember that we are commanded to listen to Christ through God s words at the Transfiguration [Matthew 17: 5]. Christ, God the Father and the Holy Spirit, all combine to guide and direct us in identifying and following our calling. God also chooses to often speak through circumstances and other people. Making sure we hear God s voice when others speak is another part of the jigsaw that makes up the process of discernment . 3.5 Questions for reflection and discussion [Exodus 6: 7; Exodus 20: vv. 1-6] Is this a fearful God, an awful God? What do we understand by fearful, awful has the meaning changed? Take a moment, privately, to take stock of your relationship with God. How would you describe it? How has it changed? Does God seem nearer now than before or more distant? If you made a drawing (no words allowed!) to depict your relationship with God, what would you draw?  Obedience and  authority do not sit well with today s generation. Is there a more effective way of communicating this aspect of Christian faith? In terms of your own faith and the Church, how do you regard obedience and authority? How do we safeguard against our own ambition driving us to serve God and develop our gifts? How good are you at listening? Why is it always more difficult to hear than to listen? Are we open to God  speaking to us through a variety of channels - especially through others? Session 4  Called to serve . Francis Dewar, in his book entitled  Called or Collared , really examines and defines the concept of Vocation and personal calling. However, the book is mainly directed to the vocation of ordination, whereas this session explores the wide variety of opportunities for vocation for all of us, opportunities to respond to a broad range of examples of God s call to us to serve. Dewar offers three definitions, or characteristics of vocation: the call to belong to Christ, which comes with baptism and was examined in Session 1; the call to a task which is defined by others,  mediated through an institution , and; a personal calling, - something given to a person for him or her to do which arises out of their uniqueness. A task defined by others may be satisfied by offering a vocation to a certain kind of occupation, vocational employment, whereas the personal calling prospect can help us to focus on service which is self-generated, not necessarily  managed by others, but is our own vision in response to God s call to help others. 4.1 Who can serve (in) the Church? This is where we can dispose of the idea that vocation is only for the ordained, for  authorised ministries . The breadth and variety of opportunities are almost boundless, and therefore the call to serve, in Church or Community, goes out to an equally boundless number of people. Dewar s definition of a personal call stresses the uniqueness of each of us, and any call to serve that we receive will be  bespoke , fashioned for us individually, suiting and utilising our own personal skills and character. Questions of knowing our own heart and mind in relation to being called by God apply to us, in our own ministry of service, and only the individual can tell what is in their own heart. Others may guess, may encourage, may help to analyse, but response to God s call is ultimately so personal that it has to be a self-reflecting decision. The call, after all, is to be ourselves. As ourselves, we can each serve, in our own way, and God knows how best we may use the gifts and talents we have. Read [Hebrews 8: vv.1-6] following in Christ s example; [John 12: vv.23-26] serving Christ = following Christ = forming the church = serving the church 4.2 Opportunities to serve in the Church How often do we sit around and wonder who we are going to find to do this or that particular job, to help this or that organisation, or to join some group to help the smooth running of the local church? Think of the various rotas we have established just to keep the church available for public worship: cleaning, intercessors, sidespeople, servers, musicians, lockers-up , ministry team, flower arrangers, Scripture Readers, etc. Just some examples of service in the church, but there are other opportunities to provide more task-specific service to satisfy particular challenges. This almost becomes a  supply-and-demand issue, with market forces dictating what is needed and what can be done. To develop as a Christian community we need to be able to expand our activities, and this is where people with talents and gifts they did not realise were important can be encouraged to explore a personal call. In any church community there will be a large reservoir of skills which, combined with latent enthusiasm, can be harnessed to serve the church in carrying out God s work. 4.3 Opportunities to serve the Community As a parish church we are  placed or planted in the local community to serve it as part of the vocation of the Church of England. Our task is to reach out to the community in which we are situated. We should to recognise that although a large proportion of the parish may be stable, a significant number of people will be transient, coming into the parish for work, recreation or education. Are there issues that, as a Church, your parish should be tackling? How is God calling you as a local church to serve his people in his world? What is the vocation of the Church, the local response and reaction to his call? What are the needs of the community? Do we know? How can we find out? A Parish Audit would provide an opportunity to analyse what your parish has evolved to become and reflect on what challenges are  out there [read Mark 10: vv.41-45]. 4.4 Voluntary & Charity Work  Something you do for love, rather than money . This quote from Session 1 is a good definition of Vocation through voluntary work, and provides innumerable opportunities to do God s work in particular circumstances. We may work together through a variety of organisations dedicated to voluntary and charitable work, or we may be quietly offering help or comfort on a  one-to-one basis where individual need is known. However this service is performed we will each have made an individual commitment, a reaction to a discrete call from God to do what we can with the gifts that He has given. Is this any less a vocation than ordination to an authorised ministry? If we know in our hearts that God has called us, and He knows what we are capable of, then voluntary work is a true vocation that promotes the gospel of salvation, compassion and friendship, in the example of Christ. 4.5 Questions for reflection and discussion  God doesn t necessarily use our strengths, but uses our vulnerabilities - discuss. Is He taking advantage of us, or stretching our effort beyond pride and vanity? [Read 1 Peter 4: vv.10-11; 2 Corinthians 13: vv.3-5] How can we balance our need to be confident in how God is calling us personally, with the need for that calling to be discerned and affirmed within our worshipping community. Does it need to be affirmed within the community? Has your parish considered undertaking a Skills Audit to determine what talents and gifts exist. What are you doing about encouraging and harnessing gifts and skills that you see in others? [The Department of Faith Development will be able to assist parishes in exercises like these.] Your  calling might form part of a corporate calling where God raises up several people to do a new thing for him. Does this prospect excite you or leave you alarmed? Too often we attach a higher value to things done by those in a recognised or licensed ministry. Surely if each one us is in the place God wants us to be doing the things he calls us to do, we don t need to create a false hierarchy do we? Session 5  Called to work .  I like work; it fascinates me. I can sit and look at it for hours . Jerome K Jerome Three men in a boat. 5.1 What is Work? How do you describe work? It is a part of living, an activity natural to humanity, but not all human activity is work. Hannah Arendt in her book  The Human Condition describes work as something beyond mere labour which she defines as a basic activity in tune with the rhythm of nature. Another philosopher, Simone Weil sees work in its social context as drudgery, becoming less and less meaningful in a society where power is exercised for its own sake, and where property is amassed without any scrutiny of actual need. 5.2 The Biblical view of work Work is part of the purpose of God for our race in creation, according to Genesis. God tells Adam and Eve to fill the earth and control it [Genesis 1: 27-28]. Later, Adam is given the task of tilling and keeping the garden [Genesis 2:15]. This gives us a precedent, a tradition, of a responsibility for stewardship of what God himself created. Work, then, is bound up for us in creation, in God s plan for the world, and we are therefore bound to respect it as both a duty and a privilege through which we can serve God. In any event, we are given the opportunity, if not the command, to follow His example. He created the heavens and the earth, found himself satisfied with his work, and  created man in his own image . [Genesis 1:27] who is therefore to be like Him, working and finding satisfaction in working. Yet there is another characteristic of work, the effort, sacrifice, and overwhelming pain of hard work. We should not romanticise work as some self-fulfilling, liberating righteousness. When Adam and Eve disobeyed God he condemned them to toil and sweat [Genesis 3: 17-18], and so our work must also remind us of our own fallibility. 5.3 The Protestant Work Ethic. Our understanding of work today will flow from the creation story, but is coloured by an approach developed by the reformers of the 16th century. Martin Luther developed the idea that every Christian had a vocation, not just those who devoted their lives in monastic contemplation. Thus the purpose of work was the service of God, in a secular rather than (merely) monastic context. Luther taught that man was to serve God in his worldly calling, to give expression to charity and to love. Jean Calvin took up the theory and declared that God was to be served not just in the world, but through a secular calling. This theory however raised the status of wealth and commerce to an unhealthy level, and was condemned by other reformers such as John Wesley. The Puritans developed the  protestant work ethic , extolling the virtue of hard work and talking up the religious purpose in it. This concept remains with us today - albeit subliminally in most cases, encouraging endeavour but, arguably, condemning the poor and unemployed. 5.4 Today s context for work Survival is a basic and instinctive purpose for work. Individual survival can be achieved through personal toil, husbandry and construction, enough to keep a shelter and to have food. In parts of the world today this is all that work can ever mean and achieve, especially where populations continue to rise. Compare this with life in the so called developed nations, where economic theories have projected labour into a currency, to be exchanged for commodities, property and wealth. The economist Adam Smith recognised this in the 18th century and 100 years later Karl Marx developed the theory of labour as value. These developments have continued to what we see today, where ambition becomes unhealthy when it is generated by greed, and commitment may well be focused on selfish outcomes and wealth accumulation. Equally important are the less obvious purposes of work, where, for example, work provides a medium or vehicle for compassion, for caring, for artistic creation. Work is important for the development of  culture and leisure. No paintings without canvas, no music without instruments, no fine architecture without building, and no travel without transport. Our compassionate instincts will not be satisfied without effort, and work provides the opportunities to develop the caring skills. The caring professions, for instance, cannot achieve the humanitarian and scientific successes with which they are associated without considerable effort, and that commitment must be an example of a fulfilment of God s desires for mankind. 5.5 Is work a vocation? But what of work itself? The reformers would have seen it as a self-fulfilling response to God s call for self-sacrifice, potentially as a sign of penance, or punishment. Not the healthiest reason to work and, as Christians, we have to balance survival with creation, service with self fulfilment. [Read John 6:27-29] Human beings are not simply workers: they need other facets of their lives and personalities to develop in order to find real fulfilment. Christians are taught to provide a useful contribution to human society, and God will call them into rewarding occupations if they will hear Him.  Whatever you do, work at it with all your heart, as working for the Lord, not for men. [Colossians 3:23] 5.6 Questions for reflection and discussion Is work what you get paid for, or is it doing what is necessary? Can work be leisure? - certainly leisure activities can be every bit as hard work as an occupation. What purpose does work serve in the 21st century? Survival, commitment, fulfilment, creation, compassion, can reflect some of the inherent reasons that we work. Which are the major drivers? If our daily context is the workplace, how can we bring Kingdom values to bear in a world driven by ambition, greed and a lust for power? Can our vocation be legitimately seen as being a  Christian in a  secular environment? Medicine, as an obedient answer to human need, is a popular example of work as vocation, and many will attest to having been called to the profession. What other occupations neatly fit this idea of providence or vocation? Session 6  Calling in practice . We have explored the Biblical background, precedent and examples of how God calls His faithful people, and we have considered what opportunities exist for 21st Century Christians. What have we been called to do, what gifts have we been given, and how can we respond to God s call, - what is our Vocation? When we talk of testing a call, do we actually mean that, or is it our response that we test? Arguably, to test a call is to question the very mind of God, to possibly even doubt His plan for us, and we might consider how qualified we are to have reservations about what God wants from us. Any doubts are really more likely to be in our ability to answer God s call, and that may well put our vocation to the test. In this Session, therefore, we can examine issues that we ought to consider through our  discernment process, and the benefits and pitfalls of recognising the work that we are to do for God. 6.1 Benefits What are the benefits of becoming aware of God s call? Steve Walton in  A Call to Live suggests four major benefits, each of which on its own is strengthening and powerful, but when taken together are of immense value both to the individual Christian, and to the whole body of Christ. First, direction; knowing something of our own calling provides us with personal direction, and enables us to know what it means to really belong to Christ, to be holy, to belong to the people of God - in short, to be called. This, in turn, will enable us to focus on His work and not be distracted by other worldly demands. Secondly, by being called we are able to be distinctive, standing out from the crowd in a world where there are enormous pressures to conform to otherwise passing stereotypes. Accepting God s call enables us to stand up for Christ through the work that He now wants us to do. Thirdly, these two consequences combine to enable us to see our lives and work in perspective, in the context of our everyday lives. Knowing that we are doing what God wants of us will help to put things in perspective, and to acknowledge that even apparently humdrum jobs can be done to the glory of God. [See  Teach me, my God and King.... G. Herbert s hymn, especially v.3] This ability to balance tasks also helps us to balance the rewards of fulfilment and sacrifice, the fourth benefit. There are spiritual and cleansing benefits from sacrifice; a human emotion is to feel good about some task or effort, and this can be experienced as a measure of our fulfilment. This balance must be maintained, however, within the definition of our calling, and it should be enough for our fulfilment to know that we have carried out God s plan for us and, whatever the cost, He will have provided skills and gifts for the task. 6.2 The pitfalls of calling Fulfilment and sacrifice can be dangerous if uncontrolled.  Spiritual arrogance is a human temptation, and was always so. [Read Luke 18: 9-14] Christ tells us that humility wins, rather than trading God s call for some earthly recognition and status. So, be aware of  overdoing calling, and hiding behind it as a resolution or smokescreen to do what we want, rather than what God actually tells us. Worse, it may be possible to exploit an otherwise inequitable social situation, apparently  in obedience to God . Slavery in the nineteenth century was such an example, when slave-masters convinced themselves that the slaves station was God-given.  Ethnic cleansing may be seen to be a modern-day version of the same abuse. Identifying work as a vocation, as we discussed in Session 5, is an important way in which God s call can be answered, but the balance needs to be maintained. To elevate a vocational occupation above all others can lead to the worship of work, rather than the worship of the God who calls. 6.3 The Christian s duty and the vocation of the church. An overriding characteristic of being a Christian is the move from  me first , to  Christ first , established in the question at Initiation services:  Do you turn to Christ? Once that is established, therefore, our overriding duty is to listen to Christ first, and be receptive to the call of God. Equally we must be prepared for God s work, and must live a Christian life to carry out whatever God calls us to do. We are called to be saints, so that by our witness we can demonstrate to the world that we are working for God as our vocational response to his call. The Church, too, has a duty, or vocation, to assist Christians in fulfilling their vocation. As the gathered people of Christ, the church must enable and encourage worship and teaching, fellowship and mutual encouragement and, locally, be the catalyst for Christians to shape their lives in response to God s call. One aspect of the Church s vocation, in short, is to encourage the vocation of Christians. [Read Ephesians 4:11-16] 6.4 Support and guidance. The Church s duty can be fulfilled within the parish through the provision of worship and teaching. Through worship and prayer we can develop our process of discernment, pilgrims on our Pathway to God and, through the fellowship of our local congregation we can be encouraged to respond to His call. Education programmes should be encouraged, and supported, so that Christians can grow in their faith and apply it to their daily lives. Thus the call of God can be seen in the context of our whole lives and, hopefully, courses like  Called to be ...ourselves will help. More widely, the Diocese offers advice on its website, through a network of Vocations Advisors, and by a regular 13-week course  Exploring Vocation , for enquirers who are exploring what God may be calling them to do. More information about these resources follows, together with a book list - a selection of relevant titles. But above all, dialogue with God through prayer will provide the answer to the question  Do you believe, so far as you know in your own heart that God has called you& ..? 6.5 Questions for reflection and discussion When we talk of testing a call, do we actually mean that, or is it our response that we test? (Arguably, to test a call is to question the very mind of God, to possibly even doubt His plan for us, and we might consider how qualified we are to have reservations about what God wants from us.) In session 1, you made a drawing that depicted how you saw your relationship with God. In reflecting on this course, make a new drawing and  spot the difference ! We may use our concept of vocation to promote some selfish goal, to assume an authority that God has not actually bestowed. How can we guard against this happening? How can we try and ensure that the work God calls us to doesn t get bigger than the God who calls? What concrete steps are you going to take as a result of having been on this course? Is there a next step you need to take? In what ways has the course helped you to develop your own skills and ability to discern God s direction in your life? Has the course made you aware of an unanswered call to vocation in the lives of others? If so, don t be surprised that others may see the same in you! The LORD came calling & . as at the other times: " Samuel! Samuel!" Then Samuel said,  Speak, for your servant is listening." [1 Sam..3:10] EXPLORING VOCATIONS What does God want of me? I ve got a funny feeling that I should be doing something else! I wonder if I could& & & ? How can I serve the church better? If you are thinking like this then Exploring Vocations may be just what you are looking for. If you know someone in your parish who is asking these questions then this may be just what they need! Exploring Vocations is a course designed to help people think about their place of ministry within the Church and what God might be calling them to do. This might be a lay ministry of various kinds or possibly ordination. The course is a  starter in exploring questions about ministry and offers the chance to do it with others who are thinking about similar things. The course is highly practical, offering both encouragement and challenge. It is also good fun! Exploring Vocation is open to anyone who would like to think a bit more about their calling and who would enjoy doing that in the company of others who are asking similar questions. By coming on the course, you are not committing yourself to anything. You do not need to have any specific ministry in view, but by the end we hope you will have a better grasp of what God has in mind for you. To come on the course you do not need any particular knowledge or expertise  only a willingness to discover new things about yourself and learn from the experiences of others. Exploring Vocations lasts for thirteen weeks, and it is hoped to offer the course at least three times per year. The group meets most weeks during the course, with two Saturday sessions. In addition three Sunday visits to other places of worship will be included within the course. Details of forthcoming courses can be obtained from the Lay Ministry Administrator. Mandy Haines Church House, 9 The Close, Winchester, SO23 9LS. Tel: 01962 624765 mandy.haines@chsewinchester.clara.net Other Resources Books that might help:- A Call to Live - Steve Walton, published by Triangle Called or Collared - Francis Dewar, published by SPCK Listening to God - Joyce Huggett, published by Hodder & Stoughton Live for a Change - Francis Dewar, published by Darton Longman & Todd God s Vision, our Calling - Janice Catron, published by Geneva Press God s Pattern - David Stancliffe, published by SPCK And& & .. THE BIBLE Diocese of Winchester Department of Ministry Development A course for use in parishes. Six studies exploring various ways in which Christians are called. It also debunks the myth that vocation is only for the ordained! Pilot Edition - April 2005 This course was originally written by Alan Jenkins who is a Vocations Advisor for the Diocese and also a Reader in the parish of St John the Evangelist, Hedge End. For further information on any aspect of vocations, please contact your parish Priest and ask him/her for details of your local Vocations Advisor. Details of forthcoming courses can be obtained from the Lay Ministry Administrator. Mandy Haines Church House, 9 The Close, Winchester, SO23 9LS. 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